And he is to remove the crop with its contents and throw it to the east side of the altar, in the place for ashes. Sermons
Bring his offering of turtledoves. I. We observe, in the first place, THAT WORSHIP AND DEDICATION TO GOD ARE THE GENERAL IDEAS CONNECTED WITH SACRIFICES IN THE SACRED SCRIPTURES, and this is most important to a right understanding of them. His own Divine love induced the Saviour to glorify His humanity through sufferings, that He might be a Saviour for ever to bring His children to Himself; and thus He suffered, as the apostle says, the just for the unjust, to bring us to God. He suffered to satisfy His love, not as a punishment to appease the anger of another Divine person. In the sacrifice before us, "it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord. A symbol this of the offering of interior worship from love, the fire of the soul, on the altar of the heart.II. But secondly, THE OBJECTS OFFERED UP WERE CORRESPONDENCES OF GOOD PRINCIPLES OR POWERS IN THE MIND. The animals used in the sacrifices were lambs, sheep, oxen, goats, turtledoves, and pigeons, and a consideration of the typical character of each will assist us to confirm the truth of our first proposition. The lamb is used in Scripture as the symbol of innocence, and is so expressive of this grace that it is almost a household word for those who are in possession of it. "I send you forth," said our Lord, "as lambs in the midst of wolves." Sheep are the types of the gentle principles of charity, or sympathising brotherly love. The sheep described by the Lord Jesus in Matthew 25. were those who had fed the hungry, clothed the naked, visited the sick and the prisoners, and succoured the strangers. Oxen are the types of the dispositions to duty and obedience. It was the animal chiefly devoted to the plough, and ploughing, in the spiritual sense, means the preparation of the soul to receive the knowledge of heavenly things. The goat, whose delight is in leaping from rock to rock, is the symbol of the disposition to regard the truths of faith with great pleasure, which sometimes degenerates into a love of faith only, and then is strongly condemned by the Lord (Ezekiel 34.; Matthew 25.). Birds, from their soaring power, are the symbols of thoughts. Turtledoves and pigeons are correspondences of those tender thoughts and yearnings after the heavenly life which the soul has in the early part of its regeneration. The cooing of the turtledove was first heard in the groves of Palestine, on the return of spring. Its sweet sound was the sign of the approach of a brighter and warmer season. When the soul, therefore, is coming to a more genial condition, the sweet thoughts of hope and trust that encourage its advance towards the heavenly state and kingdom are like the .soft notes of a God-sent turtledove. All these types, then, of good affections and thoughts, as well as the mode of offering up by fire, abundantly confirm the view we have drawn from the Holy Word, that the sacrifices were representative of good things and principles dedicated to the Lord in worship, not of punishment for human sin. May I not ask you if you have no spiritual sacrifice to make? Have not the turtledove, or the young pigeon of heavenward thought, begun to make themselves heard within you? Have you no yearnings after a better land? Have you not felt the aspirations after a fuller conformity to the Lord, after greater purity of heart, and greater usefulness on earth? If you have, follow their leadings, and offer them up to the Lord in love. Let the fire glow on the altar of your heart. Acknowledge that these first yearnings for good are from Him. He will not despise the gift, but bless it, as an offering made by fire, a sweet savour unto the Lord. III. We observe that so far from the idea of sacrifices being regarded as symbolical of punishment by the Divine Being, the truth is, THAT OUTWARD SACRIFICES NEVER WERE IN ACCORDANCE WITH THE DIVINE COMMAND AT ALL, BUT WERE MERE PERMISSIONS TO SERVE AS TYPES DURING HUMAN DARKNESS AND DEGENERACY. A common idea has been entertained that outward sacrifices are frequently commanded by God, and He originated the Divine arrangement with the Israelites; but this is altogether an error. Sacrifices were prevalent among the nations of the East before God spoke from Sinai at all. Pharaoh told the Hebrews they could sacrifice in his land, before a single law respecting sacrifice was given them (Exodus 8:25). In the Book of Leviticus, where the laws respecting sacrifices are all expressly given, they do not command sacrifices, they only regulate them. The language is, "If any man of you bring an offering unto the Lord," as in Leviticus 1:2; "If his offering be of the flocks" (ver. 10); "If the burnt sacrifice for the offering of the Lord be of fowls" (ver. 14); and so on through the book, evidently implying no command, but regulation. The Israelitish people, like all their neighbours, had sunk from worshipping God in the heart and mind, with those affections and thoughts to which animals are the figures and correspondences, and were only too ready to offer up animals instead of offering up themselves. God only regulated this disposition to be a shadow of a better worship to come. The graces of the heart are what God requires, not the slaughter of animals (see Jeremiah 7:22, 23; 1 Samuel 15:22; Micah 6:7, 8). Let us never suppose, then, that any sacrifice will be acceptable to Him, instead of that devotion of all the principles of the soul to do His holy will, which is the inward meaning of all the sacrifices. IV. Lastly, To ENABLE US TO DO THIS, AND THUS TO RETURN TO THE ORDER OF HEAVEN, AND TO OFFER SPIRITUAL SACRIFICES AGAIN, THE LORD HIMSELF TOOK HUMAN NATURE UPON HIMSELF, AND PURIFIED, PERFECTED, AND GLORIFIED THIS, SO THAT ALL THE SACRIFICES HAVE THEIR HIGHEST FULFILMENT IN THE LORD JESUS CHRIST, THE GREAT HIGH PRIEST AND THE SUPREME SACRIFICE. Now we have seen that in relation to man the sacrifices represent the dedication of the several principles of his nature to the Divine will, by the destruction of selfishness in him, and his consequent regeneration. In our blessed Lord this sanctification of His humanity was far higher; it was the making of it Divine, and thus the supreme sacrifice. He had the same principles in His humanity which we have in ours, thus He had the innocence represented by the lamb, the charity of which the sheep is the symbol, the obedience typified by the ox, the desire for faith of which the goat is the emblem, the thought and yearnings for the salvation of the human race represented by the turtledoves and young pigeons. As His humanity was from Jehovah interiorly, being the Son of God, but clothed with infirm coverings from His mother, He needed to sanctify and perfect it by a process precisely similar to that by means of which His children are prepared for heaven. (J. Bayley, Ph. D.) (H. C. Trumbull.). A meat-offering. It is only when we have received Christ in His character of a sacrifice for our sins, that we are in a condition to render ourselves a living sacrifice, so as to be acceptable to God. The meat-offering illustrates the second great step in the process of salvation.I. The Jew, for the substance of his meat-offering, WAS DIRECTED TO BRING FINE FLOUR, or cakes or wafers of fine flour, or fine flour baked on a plate, or fine flour fried in oil, or the firstfruits in advance of the harvest beaten out of full ears dried by the fire. Either wheat or barley would answer; but the requirement reached the very best grain, either whole, as in the case of the firstfruits, or in its very finest and best preparations. Thus are we to offer our very best to the Lord — our bodies and souls, our faculties and attainments — and in the highest perfection to which we can bring them. Holiness is not the mere saying of a few prayers, or the paying of a few weekly visits to the sanctuary, or the giving of a few pennies now and then for the Church or the poor. It is the rendering of fresh grain and fine flour to the Lord, our God and Benefactor. It is the presentation of our entire selves a living sacrifice, holy, acceptable unto God, which is our reasonable service. II. OIL WAS TO BE POURED UPON, OR MINGLED WITH, THE FLOUR OF THE MEAT-OFFERING. This was not common oil, but the oil of unction, or holy oil. It was a material used in consecrating, or setting apart. It refers to the Holy Spirit, and the operations of that Spirit in setting apart whom He pleases. It typifies that "unction of the Holy One," of which John speaks so largely. No offering of ourselves to God, no true sanctification can occur, without the oil of Divine grace, the principle of holiness and sacred power which is poured upon the believer by the Holy Ghost. III. There was FRANKINCENSE to be put on it. This circumstance identifies it at once with the burnt-offering, or holocaust. That burnt-offering represented Christ as the Sacrifice for our sins. The frankincense therefore plays the part here of representing the mediation and intercession of the Saviour — the grateful fragrance which comes up before God from the altar of burnt sacrifice. Our consecration to God, even with the gracious operations of the Spirit, could not be acceptable, except through Christ, and the sweet intercessorial perfume which arises from His offering in our behalf. IV. IT WAS TO BE KEPT CLEAR OF HEAVEN AND HONEY. Leaven indicates corruption. Its principle is a species of putrefaction. It tends to spoil and decay. We must be honest in these sacred things, and in real earnest, and not deal deceitfully with others or with ourselves. But wily keep away honey? Simply because it is a fermenter, a corrupter, and carries in it the principle of putrefaction. And as leaven represents the ugly, offensive, sour elements of depravity, so honey is the emblem of such as are sweet and attractive to the taste — "the lust of the flesh, and the lust of the eyes, and the pride of life." Sensual indulgences and worldly pleasures, as well as hypocrisy and malice, will corrupt and destroy our best oblations. V. SALT WAS TO BE USED IN IT. What did this mean? Salt is just the opposite of leaven. The one corrupts, the other preserves. The one taints and hastens putrefaction, the other purifies and keeps wholesome. It was the custom in ancient times to ratify and confirm nearly every important bargain or contract by the eating together of the parties. This, of course, required the use of salt as an article invariably present on all such occasions. It thus, or in some other way, came to be regarded as a symbol of agreement and pure abiding friendship. If we are true in presenting ourselves to God, we come into harmony with God. We become His friends, and He our Friend. As we move to Him, He moves to us. As we come to terms with Him, He comes to terms with us. We agree to be His obedient and loving children, and He agrees to be our protecting and loving Father. We give ourselves up to be His people, and He brings Himself down to be our God. But this same salt tells also of a pure, healthful, pervading savour of virtue and grace. It was the principle of savoury purification to the sacrifice; and so the Saviour requires of us to "have salt in ourselves." As every Christian is to be a living sacrifice — an accepted oblation unto God, he must comply with the law of sacrifice, and "be salted with salt"; that is, made savoury and incorruptible by being pervaded with unfaltering principles of righteousness. VI. ITS EUCHARISTIC NATURE. It was not so much a sacrifice as an oblation of praise. Many are the obligations by which we are bound to present ourselves as living sacrifices unto God. Viewed in whatever light, it is our "reasonable service." But of all the great arguments which bind and move us to this surrender to our Maker, none stand out with a prominence so full and commanding as that drawn from "the mercies of God." We were wrapped up with them in our Creator's thought before our life began. They were present, breathing their blessings with our very substance, when we were fashioned into men. Before our appearance in the world, they had been at work preparing many fond affections for our reception, and arranging many a soft cushion to come between this hard earth and our youthful tenderness. They have tempered the seasons for our good, and filled the horn of plenty to make us blessed. Every day is a handful of sunbeams, kindled and cast down by the mercies of God, to gladden the place of our abode, and to light us to the paths of peace. Every night is a pavilion of the same making, set around us to give us rest, whilst God touches His fingers to our eyelids, saying, "Sleep, My children, sleep." (J. A. Seiss, D. D.) Whereas in burnt-offering Christ is seen glorifying God in His death, in —I. MEAT-OFFERING (or meal-offering, R.V.), the chief feature is Jesus honouring the Father in His life, each alike a "sweet savour unto the Lord." The Blessed One must live as man before He could die for men; and here we have the perfect character of the sinless, holy "Man Christ Jesus" (Acts 10:38; John 9:4). See, then, how the holy life and sacrificial death are inseparably connected; how former must culminate in latter. Hence meat-offering is found constantly in conjunction with "burnt" and "peace" offerings (Numbers 15:3, 4, 9, 11, 24; Numbers 28:4, 5, 12, 13, 27, 28; Numbers 29:6; Leviticus 7:12), but never with sin or trespass-offerings, each of which shadows forth some aspect of the death, and both are "sweet savour" offerings. Observe, too, that while life, not death, is the prominent feature in meat-offering, there is a thought of latter in "memorial" burned upon brazen altar (ver. 2, 9, 16), upon and around which blood had been sprinkled, and on which burnt and peace-offerings were consumed. Hebrew word. Mincha, translated meat-offering, signifies gift or "present" could any offer to the holy God that would be acceptable save His own "unspeakable gift" (2 Corinthians 9:15), Jesus? Component parts of meat-offering were most significant. 1. Fine flour (vers. 1, 4, 5, 7), well sifted, free from every unevenness, coarseness, or speck; or could not have typified Jesus, who was (1 Peter 1:19); every grace alike perfect; perfect evenness of character and temperament; every quality perfectly adjusted and evenly balanced; and this from birth, for He was "the Holy One of God." 2. Oil, both mingled with and poured upon (vers. 4-6). Jesus filled with Spirit from birth (Luke 1:35; Matthew 1:20). Spirit filled the human body that veiled Divinity, imbuing the whole nature with His graces; yet was Jesus "anointed" for service on earth (Acts 10:38; Isaiah 61:1; Luke 4:18) at His baptism, when Spirit descended and abode upon Him (Luke 3:22; John 1:33, 34). Given not "by measure," but in sevenfold power (John 3:34; Isaiah 11:2). 3. Frankincense further illustrates this. It was white and fragrant. White betokens purity, innocence; striking characteristics of the Blessed One (John 8:46; 1 Peter 2:22, 23). His judge could find "no cause of death in Him," and the centurion "glorified God," and pronounced the Crucified One a "righteous man" (Acts 13:28; Luke 23:1. 4, 47). Fragrance was what Jesus truly ever shed around, as He spake the words (Song of Solomon 5:13) and did the works of Him that sent Him (Luke 4:40-44: John 17:8; John 8:28; John 12:49, 50; John 14:10). The name of Jesus "is as ointment poured forth" (Song of Solomon 1:3), and when He dwells within, the heart is filled with sweet fragrance — as was the house at Bethany (John 12:3) — and He is to that soul, as to the Father, "a savour of rest" (Genesis 8:21, mar.); and truly the Father could "rest" in the love and devotion of His beloved Son. II. "MEMORIAL," BURNED UPON THE ALTAR, shows this still more. Fire brings forth more fully the sweetness, and tells of the Father's delight in Jesus, and acceptance of that holy, consecrated life of devotion to His service, laid on His altar. Observe, too, that all the frankincense was to be burnt (ver. 2, 16, 6:15), telling of the special fragrance, intended only for the Father, in whose service He was consumed by zeal (John 2:17), and whom He "glorified on the earth" (John 17:4; John 13:31). The burning, as before said, seems likewise to point to death, in which the holy life culminated; but no question of judgment because no question of sin, as shown by word used for burning. Still, though judgment is not portrayed in meat-offering, yet is Jesus there seen as "a Man of sorrows..." (Isaiah 53:3), and such expressions as "Baken in the oven," "in the frying-pan," "the firstfruits, green ears of corn dried by the fire," "corn beaten out" (vers. 4, 7, 14), surely tell of the grief and sufferings of the Holy One. But the more He was tried, the sweeter the fragrance that ascended, as in all things He showed Himself submissive to His Father's will. Observe further — III. "THE SALT OF THE COVENANT" must not be lacking from the meat-offering (ver. 13). Salt typified both the incorruption and incorruptibility of our Blessed Lord (Psalm 16:10; Acts 2:27). Salt thus betokens perpetuity. Hence the "covenant of salt" (Numbers 18:19; 2 Chronicles 13:5) tells of the enduring character of Jehovah's "everlasting covenant ordered in all things and sure" (2 Samuel 23. 5-7; Isaiah 55:3). Assured in Jesus — given "for a covenant..." (Isaiah 42:6; Isaiah 49:8), and Himself "the Amen" of God's covenant promises (Luke 1:72; 2 Corinthians 1:20; Revelation 3:14). Again, see "speech,... with grace seasoned with salt" (Colossians 4:6), exemplified in Him of whom it is written, "Grace is poured..." (Psalm 45:2). Truly gracious words proceeded out of His mouth (Luke 4:22), but ever seasoned with salt, its pungency, its enduring and incorrupting influence. See how He gave right answers to each, so that no man could "entangle Him..." (Matthew 2:15-46). The like is enjoined to His people (Colossians 3:16; Mark 9:50), whom He calls "the salt of the earth" (Matthew 5:13; see Proverbs 12:18); and while He would have them follow His example in this, as in all else, He Himself — the Unchangeable — preserves them from corrupting influences; He would have them pure (1 Peter 1:14-16), "filled with the Spirit" (Ephesians 5:18), testifying of Jesus, and thus made "unto God a sweet savour of Christ" (2 Corinthians 2:15). IV. Two THINGS FORBIDDEN in meat-offering. 1. Leaven. Used in Scripture as type of evil, of false doctrine (Matthew 16:6, 12; 1 Corinthians 5:6-8); hence strictly forbidden in every Levitical type of our Lord. It also indicates sourness of temper and puffing up, not uncommon in man; but impossible in the perfect, spotless "Man Christ Jesus," "the second Man, the Lord from heaven" (1 Corinthians 15:47). 2. Honey. Sweet to taste, but producing sourness afterwards, as sometimes is the case with the words and ways of man; and likewise with Satan's tempting baits, by which he seeks to lure men to their destruction; but as impossible as the characteristics of leaven in the God-man of whom the meat-offering is type. Lastly, an important question arises: Who are — V. PARTAKERS OF THE MEAT-OFFERING? Aaron and sons (vers 3, 10, 6:16-18). They represent the Church; and the "Church of God" is to feast on Jesus, "the Bread of Life"; to feed on His words (John 6:35, 47-54, 63; Jeremiah 15:16); to meditate on details of holy life of Him who was the Father's delight. The "remnant" of the acceptable "memorial" burnt upon the altar of the Lord was given to the priests; that is, all that is not specially appropriated to the Father, who joys in the Son, is bestowed for the-sustenance of His people. Further mark, the priests were to feed on the meat-offering "in the holy place"(Leviticus 6:16), consecrated to the service of God. How can any feed on Jesus in places devoted to the world? (Lady Beaujolois Dent). I. THE MATERIALS.1. Bread, corn, wheat, or barley (1 Chronicles 21:23; Ezekiel 45:13, 15).(1) Fine flour, purged from the bran. The pure estate of Christ, and of all Christians, with their services in Him, being purged, as it were, from the bran of natural corruption.(2) Firstfruits (see 1 Corinthians 15:20).(3) Ground, sifted, baked, fried, beaten, &c. (see Isaiah 53:5; Colossians 1:24). Ignatius, when about to suffer martyrdom by being devoured of wild beasts, speaks of his body as the Lord's corn, which must be ground by their teeth, to be prepared for Him. 2. Oil. This signified in general the Spirit of God in His graces and comforts (Isaiah 61:1), which Spirit Jesus Christ did receive above measure, and from Him all believers do partake of His anointing. There is, and must be, this sacred oil in all our offerings, the influence of the Spirit of God. 3. Frankincense. Signifying the acceptableness unto God of the persons and services of His people, through the mediation and intercession of Jesus Christ. 4. Salt. The perpetuity of the covenant of grace, and the wholesome and savoury carriage and walking of God's people. II. THE ACTIONS TO BE PERFORMED ABOUT IT. 1. It must be brought to the priest. Imports a voluntary act of the offerer, and a making use of Christ for acceptance in all our services and approaches unto God. 2. The priest is to burn the memorial of it upon the altar, before the Lord (see Psalm 20:3; Acts 10:4). 3. The remnant was Aaron's and his sons'.(1) The communion and participation of Christ by all believers (Revelation 1:6; 1 Peter 2:9; John 6:33).(2) Part of the priests' maintenance. III. THE MEANING. 1. It prefigured and shadowed forth the atonement or expiation of sin by the righteousness of Jesus Christ — both by His sufferings and actings, His active and passive obedience. 2. It signified also the persons of believers, who, through Christ, are sanctified and cleansed to be a pure oblation to God (Isaiah 66:20; Philippians 2:17; 2 Timothy 4:6). 3. It signified those fruits of grace and good works that believers perform, whether towards God or towards man. (1) (2) (3) (4) 4. It shadowed forth the acceptance of our persons and services with the Lord (Philippians 4:17, 18; Malachi 1:10, 11). IV. THE ADDITIONS FORBIDDEN. 1. Leaven argues corruption. (1) (2) (3) (4) 2. Honey cloys and loads the stomach, and turns to choler and bitterness.(1) God will be worshipped according to His own institution and command. His will is the rule, though we cannot well see the reason of it. We must not follow any invention of our own, though to our carnal thoughts it seem as sweet as honey, though it seem never so decent, never so orderly.(2) Learn that holy temper and equability of spirit, which becometh saints in all the conditions and vicissitudes they pass through. We must take heed of extremes. There must be neither leaven nor honey; neither too much sour nor too much sweet; neither inordinate sorrow nor inordinate pleasures in the meat-offering of the saints.(3) Some apply it to Christ Himself: that there is in Him, our Meat-offering, no such sweetness which turns to loathing, no such pleasure whereof a man can take too much, no such delight as proves bitter in the latter end. V. THE APPURTENANCE OF DRINK-OFFERINGS. 1. Wine, in typical and allegorical Scriptures, sometimes signifies the joys and consolations of the Holy Ghost. 2. We find the saints pouring out their blood in the cause of Christ, compared to a drink-offering (Philippians 2:27; 2 Timothy 4:6). And so, in a much higher sense, the blood of Christ is represented by wine in the Holy Communion. 3. It shadowed forth the Lord's acceptance of His people. (S. Mather.) 1. Solitary graces are not despised by Him we worship. 2. Yet worship should he the outflow of all noble affections and aspirations of the soul. 3. Preparation for such a blending of graces in worship is our evident duty. II. ADORABLE PRESENTATIONS TO GOD SECURE HIS GRACIOUS APPRECIATION AND LAVISH PRAISE. "Sweet savour." "A thing most holy." 1. No poverty of approval ever repels a fervent worshipper. 2. Offering such excellency of homage, we shall assuredly realise that God is well pleased. III. EXCELLENCIES IN TYPICAL OFFERINGS FORESHADOWED THE BEAUTIES and worthiness of Jesus. 1. The quality of the flour bespeaks the intrinsic excellence of Christ. 2. The pouring oil thereon denotes the anointing of the Spirit. 3. The added frankincense tells of the delightfulness of Christ. (W. H. Jellie.) 1. This may denote the excellency of Christ: the superior excellency of Him to all others, not only as a Divine person, but as God-man and Mediator; He is preferable to angels and to men. 2. But this meat-offering, being of fine flour, of wheat the choicest of grain, may also denote the purity of Christ: fine flour of wheat being the purest and cleanest of all others. As He is a Divine person, He is a rock and His work is perfect: a God of truth, and without iniquity, just and true is He. As man, His human nature was entirely free from all contagion and corruption of sin: from original taint, as the fine flour of which this meat-offering was, free from all bran, so He was free from the bran of original corruption. Pure and free was He from any iniquity in life: He did none, neither was guile found in His mouth. 3. Moreover, as fine flour of wheat is the principal part of human sustenance, and what strengthens the heart of man, and nourishes him, and is the means of maintaining and supporting life, it may fitly shadow and figure out our Lord Jesus Christ, who is the bread of God, which came down from heaven. The bread of God's preparing, the bread of God's giving, and the bread which God blesses for the nourishment of His people. Thus this meat-offering, as to the substance of it, being of fine flour of wheat, is a very special and particular representation of our Lord Jesus Christ. 4. It may also, with great propriety be applied unto His people, who are represented in Scripture frequently as wheat. These may be signified hereby, because of their peculiar choiceness; being the excellent in the earth, in whom is the delight of the Lord Jesus Christ, as well as of His Divine Father, whom He has chosen from all others, to be His peculiar people. And they being compared to wheat, may denote also their purity. Not as considered in themselves, but in Christ. II. CONSIDER THE THINGS WHICH WERE TO BE MADE USE OF ALONG WITH THIS MEAT-OFFERING; AND THE THINGS WHICH WERE FORBIDDEN TO BE USED IN IT. There were some things to be made use of in it, such as oil, frankincense, and salt. Oil was to be poured upon it, frankincense put thereon, and every oblation was to be seasoned with salt. The oil that was poured upon the meat-offering, or to be mingled with it, may denote, either the grace of God in Christ, or the grace of God communicated to, and bestowed upon His people. Frankincense put upon the meat-offering, may denote either the acceptableness of the Lord Jesus Christ to God and His people, or the acceptableness of His people unto God and to Christ. Salt was another thing that was used in it, which makes food savoury, and preserves from putrefaction, and may denote the savouriness of the Lord Jesus Christ to believers. "Can that which is unsavoury be eaten without salt?" says Job (Job 6:6). Now Christ, as a meat-offering, is to His people savoury food, such as their souls love: .pleasing, delightful, comfortable, refreshing, nourishing, and strengthening. Salt is an emblem of perpetuity. Now this may denote the perpetuity of Christ's sacrifice, which always remains; and the perpetuity of Him, as the meat-offering. For He is that meat which endures to everlasting life; and Him has God the Father sealed. And this, as it respects the people of God, may be an emblem of the savour of their life and conversation. There were two things which the Jews were forbidden to use in the meat-offering; the one was leaven, and the other was honey. There was to be no leaven in it. This, as it may respect our Lord Jesus Christ, the Antitype of the meat-offering, may denote His freedom from hypocrisy, and all false doctrines, which were the leaven of the scribes and Pharisees. He is truth itself — the Way, the Truth, and the Life: and the doctrines preached by Him were grace and truth. To apply this to the people of God, as no meat-offering was to be made with leaven, it may denote that they should take heed of communing with profane and scandalous persons. And it may denote that they should be clear of malice and wickedness; they ought to lay aside, as new-born babes, all superfluity and naughtiness. Another thing forbidden in the meat-offering is honey. The reason of this is because it was made use of among the heathens in their offerings, and the people of God were not to walk in their ordinances, but in the ordinances appointed of the Lord. Besides, honey, like leaven, is of a fermenting nature,, and which, when burned, gives an ill smell; and no ill smell was to be in the offering. It was to be, as our text says, "of a sweet savour unto the Lord"; which it could not have been if the honey had been in it. Besides, it is of a cloying nature, it causes a loathing when persons eat too freely of it. Now there, is nothing of this to be found in the antitypical Meat-offering, our Lord Jesus Christ. No, the true believer that feeds by faith upon Him, the language of his soul is, "Lord, evermore give us this bread"; let me always feed upon this provision. Moreover, honey may be considered as an emblem of sin, and sinful pleasures; which are as a sweet morsel rolled under the tongue of a wicked man, though it proves the poison of asps within him at last: and so denotes unto us, that such who would feed by faith on Christ ought to relinquish sinful lusts and pleasures. As well it may also further denote that the people of God must not expect their sweets without their bitters. They that will live godly in Christ Jesus must suffer persecution of one kind or another. So the passover was to be eaten with bitter herbs as the representation of the same thing. III. AS TO THE COMPOSITION THEREOF, AND THE DIFFERENT MANNER OF DRESSING THIS MEAT-OFFERING. It was to be made of fine flour, made of wheat, beaten out of the husk, and ground; it was to be mingled with oil, kneaded, baked in an oven, fried in pans; or parched by the fire. Now all this may be an emblem of the dolorous sorrows and sufferings of our Lord Jesus Christ. And as it may be applied to the people of God, it may denote not only their separation from others, but the trials and exercises they meet with, which are sometimes called fiery trials. IV. THE USE THAT WAS MADE OF THIS OFFERING. Part of it was burnt as a memorial unto the Lord, either to put the Lord in mind of His loving-kindness to His people, and of His covenant with them, and promises unto them, to which the allusion is (Psalm 20:3), or to put the offerer in mind of the great sacrifice of Christ, who was to be offered for his sins, and to be a meat-offering to him. And the other part of it was to be eaten by the priests, which shows the care taken by the Lord for the maintenance of the priests, and from whence the apostle argues for the support of the ministers of. the gospel (1 Corinthians 9:13, 14). And this may denote that such who are made priests unto God by Christ have a right to feed upon Christ, the meat-offering by faith; who is the altar and meat-offering, which none but such have a right to eat of. V. THE ACCEPTABLENESS OF IT. It is said to be "of a sweet savour unto the Lord," as Christ's sacrifice is said to be (Ephesians 5:2). And so His people also, their persons are an offering of a sweet-smelling savour to God, in Christ; being accepted in Him the Beloved. and as are their sacrifices both of prayer and praise. (John Gill, D. D.) (J. M. Gibson, D. D.) (1) (2) (C. S. Taylor, M. A.) 1. The first point is that the meat-offering was "a sweet savour." In this particular it stands in contrast to the sin-offering, but in exact accordance with the burnt-offering. 2. The second point in which the meat-offering differed from the others is seen in the materials of which it was composed. These were "flour, oil, and frankincense"; there is no giving up of life here. It is in this particular, especially, that the meat-offering differs from the burnt-offering. Life is that which from the beginning God claimed as His part in creation: as an emblem, therefore, it represents what the creature owes to God. Corn, the fruit of the earth, on the other hand, is man's part in creation; as such, it stands the emblem of man's claim, or of what we owe to man. What we owe to God or to man is respectively our duty to either. Thus in the burnt-offering the surrender of life to God represents the fulfilment of man's duty to God; man yielding to God His portion to satisfy all His claim. In the meat-offering the gift of corn and oil represents the fulfilment of man's duty to his neighbour: man in his offering surrendering himself to God, but doing so that he may give to man his portion. Thus the burnt-offering is the perfect fulfilment of the laws of the first table; the meat-offering the perfect fulfilment of the second. Of course, in both cases the offering is but one — that offering is "the body" of Jesus; but that body is seen offered in different aspects: here in the meat-offering as fulfilling man's duty to man. The one case is man satisfying God, giving Him His portion, and receiving testimony that it is acceptable. The other is man satisfying his neighbour, giving man his portion as an offering to the Lord. 3. The meat-offering was "not wholly burnt." In this it differed from the burnt-offering. Christ as performing man's duty to God — that is, the burnt-offering — was wholly the food of God, wholly put upon His altar, wholly consumed by Him. But Christ as performing His duty to man — that is, the meat-offering — is also man's meat, the food of the priests: "The remnant of the meat-offering shall be Aaron's and h s sons'; it is a thing most holy of the offerings of the Lord made by fire." Yet even here He satisfies God. "A handful, the memorial of the offering," is put upon the altar to teach us, that even in fulfilling man's duty to his neighbour, Christ fulfilled it as "an offering unto the Lord." But though God had thus a portion in the meat-offering, it is nevertheless specially the food of man; primarily to be viewed as offered for us to God, but also as given to us, as priests, to feed on. For us, as meat-offering, Jesus fulfilled what was due to man. He did this as our representative, as the substitute of those who trust Him — in this aspect of the offering our souls find peace; here is our acceptance — but this, though securing peace, is but a part of our blessed portion. If Jesus did all this for us, will He not do it to us? As righteous in Him, we still have wants, we need daily food and anointing; and for these as much as for righteousness, we are debtors to His abounding grace. The law is that the priests should be fed at the altar; they may not work for their bread as others. The faithful Israelite is the appointed channel of their subsistence; on his faithfulness, under God, do they depend for their food. Jesus, as the faithful Israelite, will not fail the priests who wait at the altar. Let His priests ("ye are a royal priesthood") be but found where they should be, and His offering will be there to feed them. "He will abundantly bless the provision, He will satisfy His poor with bread." 4. The fourth point I notice in the meat-offering is, that, though intended for, and for the most part consumed by, man, it was, nevertheless, "offered unto the Lord." In the meat-offering the offerer gives himself as man's meat; yet this is yielded as "an offering unto Jehovah." The offering indeed fed the priests; but it was offered, not to them, but to the Lord. The first Adam took for man not only what was given him, but what God had reserved for Himself. The second Adam gave to God not only God's portion, but even of man's part God had the first memorial. Jesus, as man, in satisfying man's claim on Him, did it as "an offering unto the Lord." With us how much even of our graces is offered to man rather than to God. Even in our most devoted service, what a seeking there is, perhaps unconsciously, to be something in the estimation of others: some secret desire, some undetected wish, even by our very service to be greater here. The very gifts of God and the power of His Spirit are sought the better to give us a place in this world. Surely this is one of the reasons why God can trust us with so little, for with His gifts we build up our own name, instead of His name. But how unlike all this to our Master. 5. In the last place, the contrast between the meat-offering and "the offering of firstfruits at Pentecost." The distinction is stated in the twelfth verse — "As for the oblation of the firstfruits, ye shall offer them unto the Lord, but they shall not be burnt on the altar for a sweet savour." The contrast is this — the meat-offering was a sweet savour: the oblation of firstfruits, though very like the meat-offering, was not so. For the key to this we must turn to chap. Leviticus 23., where the law respecting "the oblation of firstfruits" is given to us. In that chapter we have a list of the feasts. First in order comes the Passover, on the fourteenth day at even; then the wave-sheaf of firstfruits, on the morrow after the Sabbath; and then, fifty days after, the oblation of the firstfruits on the day of Pentecost. The "sheaf of firstfruits," on the morrow after the Sabbath, might be burnt to the Lord as a sweet savour; but "the oblation of the firstfruits" at Pent cost might not be burnt on the altar. The reason for this distinction is found in the fact that "the sheaf of firstfruits" was unleavened, while "the oblation of firstfruits" at Pentecost was mixed and made with leaven. The typical application of all this is too obvious to need any comment. Christ, our Passover, was sacrificed for us, and sacrificed on the predetermined day. Then "on the morrow after the Sabbath," the next ensuing Sabbath, that is, on the appointed "first day of the week," Christ "rose from the dead, and became the firstfruits of them that slept." In Him there was no sin, no leaven; He was in Himself a sweet savour to Jehovah. With this offering, therefore, no sin-offering was coupled; it was offered only with a burnt-offering and meat-offering. But fifty days after this, "when the day of Pentecost was fully come," the Church, typified by the leavened oblation of firstfruits, is offered unto the Lord: for we, as well as Jesus, are firstfruits; "we are," says James, "a kind of firstfruits of His creatures." But this offering, having sin in it, being "mixed with leaven," could neither stand the test of the fire of the altar, nor be an offering made by fire of a sweet savour unto the Lord. Yet it was to be both offered and accepted — "Ye shall offer it, but it shall not be burnt." And why, and how, was this leavened cake accepted? Something was offered "with it," for the sake of which the leavened firstfruits were accepted. They offered with the leavened bread a burnt-offering, a meat-offering, a peace-offering, and a sin-offering; for leaven being found in the oblation of firstfruits, a sin-offering was needed with it. And the priest waved all together: "the priest shall wave them with the bread of the firstfruits for a wave-offering before the Lord." The Church comes with Christ before God; it is offered with all the value of His work attached to it. II. IN ITS DIFFERENT GRADES OR VARIETIES. These are three in number, and represent the different measures of apprehension with which a saint may see Jesus in any of His relations. 1. The first contrast is, that while in the first grade each article of the materials is enumerated, the second describes the offering more generally as "unleavened wafers anointed." The import of this distinction is at once and easily discoverable. How many saints are there, who, in thinking or speaking about Jesus, can fully assert that He is "unleavened," who know anti believe He is sinless, while yet they cannot see all His perfectness. But absence of evil, the being without leaven, is a lower thought than the possession of perfect goodness. We can say, "He did no sin, neither was guile found in His mouth," long before we can tell what was in Him, and the way in which He spent it all for others. 2. A second point of contrast between the different grades of the meat-offering is too remarkable to be omitted. In the first class it is observed that the offerer himself takes the memorial for God out of the offering; in the second, the priest is said to take it; while in the last class — "in the dried ears" — no mention is made who takes it. The difference is obvious and instructive. The one view shows Christ in His person as offerer, the other in His appointed office as the priest. The first, Christ as offerer personally giving to God, is a higher view than Christ offering as priest officially. The latter view loses, at least, one precious object in the precious offering of Jesus; the office is indeed seen, but the person of the Lord quite lost sight of. 3. But there is a third contrast, and one which may be more generally apprehended, between the first class of the meat-offering and the others. In the first class Christ's offering is seen as flour: He is "the fine flour" bruised. In the other classes this particular is almost merged: He is rather bread, either "loaves" or "wafers." The distinction here is very manifest. We may see Jesus as our "bread," or even as God's bread, without entering into the thoughts which are suggested by the emblems of "fine flour" and "frankincense." The perfect absence of all unevenness, and the deep bruisings which He endured that He might satisfy us; the precious savour also of the offering, only more fragrant when tried by fire; these are not our first views of Jesus; for as they are the most perfect apprehensions, so are they generally the last. 4. The difference between the first class of the meat-offering and the third is even more striking and manifest; this latter offering giving us a thought of Christ as "firstfruits," the first sheaf of the ripening harvest, rather than the bread already prepared for food, or the fine flour as seen in the first grade. (A. Jukes.) (A. A. Bonar.) (F. H. White.) 2. The quality of the flour is distinctly marked. It must be fine. All coarseness must be sifted out. No impure speck may stain it. See the lovely beauties of the Lord. His charms bring comfort to the anxious soul. 3. Oil is added (ver. 3). Emblem of the Spirit's grace. 4. Frankincense is sprinkled on the mass. And is not Christ the incense of delight, in heaven, in earth? The precious merits of His work regal each attribute of God. He brings full honour to their every claim. He, too, is perfume to His people's hearts. Say, ye who know Christ Jesus, is not His name "as ointment poured forth"? 5. No leaven and no honey may be brought. The first is quick to change and taint the meal. It rapidly pervades. It casts a savour into every part. Hence it is evil's emblem. For sin admitted will run wildly through the heart. Its course pollutes. The latter is must luscious to the palate. But is it harmless? Nay, it soon proves a sickening and fermenting pest. Its sweetness tempts. But bitterness ensues. Here is a symbol of sin's flattering bait. 6. But salt must be infused. Its properties repel corruption and defy decay. Where it is sprinkled freshness lives. At its approach time drops its spoiling hand. Again behold the Lord. His essence and His work are purity's bright blaze. 7. The use of the meat-offering. A part is cast upon the altar's hearth. The fire enwraps it in devouring folds. It is the prey of the consuming blaze. The burning meal exhibits Jesus in the furnace of keen anguish. What awe, what peace live in this wondrous sight! The meat-offering had further use. The remnant "shall be Aaron's and his sons': it is a thing most holy of the offerings of the Lord made by fire." Here is another view of Christ. It shows most tender and providing love. The gospel truth is bread of life to hungry souls. They, who serve Christ, sit down at a rich board. A feast is spread to nourish and regale. Christ gives Himself — heaven's richest produce — as substantial food. (Dean Law.) (J. H. Kurtz, D. D.) (S. H. Kellogg, D. D.) (B. W. Newton.) I. As to THE MATERIALS, the "fine flour" may be regarded as the basis of the offering; and in it we have a type of Christ's humanity, wherein every perfection met. Every virtue was there, and ready for effectual action, in due season. The "oil," in the meat-offering, is a type of the Holy Ghost. But inasmuch as the oil is applied in a twofold way, so we have the Holy Ghost presented in a double aspect, in connection with the incarnation of the Son. The fine flour was "mingled" with off; and there was oil "poured" upon it. Such was the type; and in the Antitype we see the blessed Lord Jesus Christ, first, "conceived," and then "anointed," by the Holy Ghost. When we contemplate the Person and ministry of the Lord Jesus, we see how that, in every scene and circumstance, He acted by the direct power of the Holy Ghost. Having taken His place as man, down here, He showed that man should not only live by the Word, but act by the Spirit of God. The next ingredient in the meat-offering demanding our consideration, is "the frankincense." As has been remarked, the "fine flour" was the basis of the offering. The "oil" and "frankincense" were the two leading adjuncts; and, truly, the connection between these two latter is most instructive. The "oil" typifies the power of Christ's ministry; "the frankincense" typifies the object thereof. The former teaches us that He did everything by the Spirit of God, the latter that He did everything to the glory of God. It now only remains for us to consider an ingredient which was an inseparable adjunct of the meat-offering, namely, "salt." The expression, "salt of the covenant," sets forth the enduring character of that covenant. God Himself has so ordained it in all things that nought can ever alter it — no influence can ever corrupt it. In a spiritual and practical point of view, it is impossible to overestimate the value of such an ingredient. Christ's words were not merely words of grace, but words of pungent power — words Divinely adapted to preserve from all taint and corrupting influence. Having thus considered the ingredients which composed the meat-offering, we shall now refer to those which were excluded from it. The first of these was "leaven." "No meat-offering which ye shall bring unto the Lord, shad be made with leaven." No exercise can be more truly edifying and refreshing for the renewed mind than to dwell upon the unleavened perfectness of Christ's humanity — to contemplate the life and ministry of One who was, absolutely and essentially, unleavened. But there was another ingredient, as positively excluded from the meat-offering as "leaven," and that was "honey." The blessed Lord Jesus knew how to give nature and its relationships their proper place. He knew how much "honey" was "convenient." He could say to His mother, "Wist ye not that I must be about My Father's business?" And yet He could say, again, to the beloved disciple, "Behold thy mother." In other words, nature's claims were never allowed to interfere with the presentation to God of all the energies of Christ's perfect manhood. II. The second point in our theme is THE MODE IN WHICH THE MEAT-OFFERING WAS PREPARED. This was, as we read, by the action of fire. It was "baken in an oven" — "baken in a pan" — or "baken in a frying-pan." The process of baking suggests the idea of saffering. But inasmuch as the meat-offering is called "a sweet savour" — a term which is never applied to the sin-offering or trespass-offering — it is evident that there is no thought of suffering for sin — no thought of suffering the wrath of God, on account of sin — no thought of suffering at the hand of infinite Justice, as the sinner's substitute. The plain fact is this, there was nothing either in Christ's humanity or in the nature of His associations which could possibly connect Him with sin or wrath or death. He was "made sin" on the Cross; and there He endured the wrath of God, and there He gave up His life as an all-sufficient atonement for sin; but nothing of this finds a place in the meat-offering. The meat-offering was not a sin-offering, but "a sweet savour" offering. Thus its import is definitely fixed; and, moreover, the intelligent interpretation of it must ever guard, with holy jealousy, the precious truth of Christ's heavenly humanity, and the true nature of His associations. As the righteous Servant of God He suffered in the midst of a scene in which all was contrary to Him; but this was the very opposite of suffering for sin. Again, the Lord Jesus suffered by the power of sympathy; and this character of suffering unfolds to us the deep secrets of His tender heart. Human sorrow and human misery ever touched a chord in that bosom of love. Finally, we have to consider Christ's sufferings by anticipation. III. THE PERSONS WHO PARTOOK OF THE MEAT-OFFERING. As in the burnt-offering, we observed the sons of Aaron introduced as types of all true believers, not as convicted sinners but as worshipping priests; so, in the meat-offering, we find them feeding upon the remnant of that which has been laid, as it were, on the table of the God of Israel. This was a high and holy privilege. None but priests could enjoy it. Here, then, we are furnished with a beauteous figure of the Church, feeding, "in the Holy Place," in the power of practical holiness, upon the perfections of "the Man Christ Jesus." This is our portion, through the grace of God; but, we must remember, it is to be eaten "with unleavened bread." We cannot feed upon Christ if we are indulging in anything evil. (C. H. Mackintosh.) (H. W. Beecher.) (J. Tinling.) (J. Spencer.) (D. L. Moody.) (J. Davidson.) (A. Maclaren, D. D.) "When one who holds communion with the skies Has filled his urn where those pure waters rise And once more mingles with these meaner things, 'Tis e'en as if an angel shook his wings. Immortal fragrance fills the circuit wide And tells us whence these treasures are supplied." (From Witherby's Scripture Gleanings.) (Sarah Smiley.) (J. Spencer.) (J. Spencer.) (J. Breed, D. D.) (Professor Drummond.) (J. Caroming, D. D.) The Collection for St Paul: the Farewell The Child-Life in Nazareth Influences that Gave Rise to the Priestly Laws and Histories Leviticus |
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